Mahaprajnaparamita_v510 – Shurangama Temple

THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 510
Chapter 15: MANIFESTATION IN THE WORLD (1)

Furthermore, Subhūti, just as there is a mother who gives birth to and raises her children, whether five or ten, twenty, thirty, forty, fifty, or a hundred or a thousand children. When that mother falls ill, each child earnestly seeks ways to cure her. They all think: “How can we make our mother recover from her illness, live a long life, be peaceful and joyful, with her body free from suffering and her mind free from worry?”

At that time, the children compete with one another to seek methods of treatment, finding gifts that bring joy and caring for their mother, not allowing snakes, insects, mosquitoes, flies, scorpions, wind, heat, hunger, or thirst to disturb their mother’s body. They also bring sources of happiness, respectfully making offerings, and say:

“Our mother is extremely compassionate. She gave birth to us, raised us, and taught us worldly skills. How could we fail to repay such profound kindness?”

Subhūti, the Tathāgata, Arhat, Fully Enlightened One, is likewise so. He constantly uses the Buddha-eye and various means to observe and protect the profound Prajñāpāramitā. Why? Because the profound Prajñāpāramitā can give rise to all of our Buddha-dharmas and can reveal the true nature of all worldly phenomena. All Tathāgatas who are presently teaching the Dharma throughout the ten directions also constantly use the Buddha-eye to observe and protect the profound Prajñāpāramitā. Why? Because the profound Prajñāpāramitā can give rise to all the merits and virtues of the Tathāgatas and can reveal the true nature of all worldly phenomena. Therefore, our Buddhas constantly use the Buddha-eye to observe and protect the profound Prajñāpāramitā in order to repay this profound kindness and never temporarily abandon it. Why? Because meditative concentration, up to and including the Perfection of Giving, and broadly speaking, up to the wisdom of the omniscient aspect of all Tathāgatas, Arhats, Fully Enlightened Ones, all arise from this profound Prajñāpāramitā. The fruits of Stream-enterer, Once-returner, Non-returner, Arhat, and Pratyekabuddha enlightenment also arise from this profound Prajñāpāramitā. The practices of great bodhisattvas and the supreme unsurpassed enlightenment of all Buddhas also arise from this profound Prajñāpāramitā. All fruits from Stream-enterers up to Buddhas arise from this profound Prajñāpāramitā. All Tathāgatas, Arhats, Fully Enlightened Ones who have attained, are attaining, or will attain supreme unsurpassed enlightenment also do so through this profound Prajñāpāramitā. For this reason, the profound Prajñāpāramitā possesses great kindness toward all Tathāgatas. Therefore, all Buddhas constantly use the Buddha-eye and various skillful means to observe and protect it.

Subhūti, you should know that if any virtuous sons and virtuous daughters listen to, transcribe, uphold, recite, cultivate, contemplate, and explain the profound Prajñāpāramitā, all Tathāgatas, Arhats, Fully Enlightened Ones constantly observe and protect them with the Buddha-eye; therefore, their bodies and minds are always peaceful and joyful, and their cultivation of wholesome karma encounters no obstacles.

Subhūti, you should know that if any virtuous sons and virtuous daughters listen to, transcribe, uphold, recite, cultivate, contemplate, and explain the Prajñāpāramitā to others, all Tathāgatas, Arhats, Fully Enlightened Ones throughout the worlds of the ten directions will jointly protect and support them, and they will not regress from supreme unsurpassed enlightenment.

The Venerable Subhūti then addressed the Buddha:

“As the World-Honored One has taught, the profound Prajñāpāramitā can give rise to Buddhas and can reveal the true nature of worldly phenomena. World-Honored One, how does the profound Prajñāpāramitā give rise to Buddhas and reveal the true nature of worldly phenomena? How do Buddhas arise from Prajñā? Why does the Tathāgata speak of the characteristics of the world?”

The Buddha told Subhūti:

“The Prajñāpāramitā can give rise to the ten powers, and broadly speaking, up to the wisdom of the omniscient aspect of Buddhas. These immeasurable and boundless merits and virtues all arise from and are increased by the Prajñāpāramitā. Because they realize such dharmas, they are called Buddhas. The profound Prajñāpāramitā can give rise to such merits and virtues of Buddhas; therefore, it is said that the profound Prajñāpāramitā can give rise to Buddhas, or that Buddhas arise from it.

Subhūti, you should know that the profound Prajñāpāramitā can reveal the true nature of worldly phenomena, meaning that it can reveal the true nature of the five aggregates. All Tathāgatas, Arhats, Fully Enlightened Ones also speak of the true nature of the five aggregates of the world.”

The Venerable Subhūti again addressed the Buddha:

“Why do the Tathāgata, Arhat, Fully Enlightened Ones and the profound Prajñāpāramitā both reveal the true nature of the five aggregates of the world?”

The Buddha told Subhūti:

“All Tathāgatas, Arhats, Fully Enlightened Ones and the profound Prajñāpāramitā do not speak of or reveal the five aggregates: form, and so forth, as having arising and destruction, formation and decay, origination and cessation, defilement and purity, increase and decrease, coming and going, past, future, and present, wholesome, unwholesome, indeterminate, belonging to the desire realm, belonging to the form realm, or belonging to the formless realm. Why? Because phenomena that are empty, signless, and wishless do not have formation, decay, arising, or cessation; phenomena that are uncreated, unborn, undying, and without inherent nature do not have formation, decay, arising, or cessation…

“All Tathāgatas, Arhats, Fully Enlightened Ones and this profound Prajñāpāramitā explain and reveal the true nature of the five aggregates, and the characteristics of the five aggregates are precisely the world. Therefore, the world also has no characteristics of formation, decay, arising, or cessation.

Furthermore, Subhūti, all Tathāgatas, Arhats, Fully Enlightened Ones rely on the Prajñāpāramitā to know and understand the countless, immeasurable, boundless different mental activities of sentient beings. Yet within the meaning of this profound Prajñāpāramitā there are completely no sentient beings, nor are there sentient beings that can be designated or grasped. There is completely no form, nor can forms be designated or grasped. There is completely no feeling, perception, formations, or consciousness, nor can feeling, perception, formations, or consciousness be designated or grasped. Broadly speaking, there is completely no wisdom of all-knowing, wisdom of the path aspect, or wisdom of the omniscient aspect, nor can the wisdom of all-knowing, wisdom of the path aspect, or wisdom of the omniscient aspect be designated or grasped. All Tathāgatas, Arhats, Fully Enlightened Ones and this profound Prajñāpāramitā expound and reveal the characteristics of the world.

Furthermore, Subhūti, the profound Prajñāpāramitā does not reveal form, broadly speaking, up to the wisdom of the omniscient aspect. Why? Because within the profound meaning of this Great Prajñāpāramitā, the profound Prajñāpāramitā itself does not truly exist and cannot be grasped at all, much less can there be forms, broadly speaking, up to the wisdom of the omniscient aspect that can be revealed.

Furthermore, Subhūti, all sentient beings designate through speech that there is form or no form, that there is perception or no perception, that there is neither perception nor non-perception, that there is this world or all other worlds in the ten directions. These sentient beings may have concentrated minds or scattered minds. All Tathāgatas, Arhats, Fully Enlightened Ones, by relying on the profound Prajñāpāramitā, know this exactly as it truly is.”

“World-Honored One, how do the Tathāgata, Arhat, Fully Enlightened Ones, relying on the profound Prajñāpāramitā, know exactly as it truly is whether the minds of those sentient beings are concentrated or scattered?”

“Subhūti, all Tathāgatas, Arhats, Fully Enlightened Ones, relying on the profound Prajñāpāramitā, know exactly as it truly is whether the minds of those sentient beings are concentrated or scattered through the nature of Dharma.”

“Subhūti, all Tathāgatas, Arhats, Fully Enlightened Ones, relying on the profound Prajñāpāramitā, clearly know that within the nature of Dharma, even the nature of Dharma itself does not truly exist and cannot be grasped at all. How much less could the concentrated or scattered minds of sentient beings be something that can be grasped? Thus, all Tathāgatas, Arhats, Fully Enlightened Ones, relying on the profound Prajñāpāramitā, through the nature of Dharma, know exactly as it truly is whether the minds of those sentient beings are concentrated or scattered.

Furthermore, Subhūti, all Tathāgatas, Arhats, Fully Enlightened Ones, relying on the profound Prajñāpāramitā, know whether the minds of those sentient beings are concentrated or scattered through cessation, through freedom from defilement, through extinction, through tranquility, and through detachment.”

“Subhūti, all Tathāgatas, Arhats, Fully Enlightened Ones, relying on the profound Prajñāpāramitā, know that within cessation, freedom from defilement, extinction, tranquility, and detachment, even the nature of cessation and so forth does not truly exist and cannot be grasped at all. How much less could there be a concentrated or scattered mind of sentient beings to be attained? Thus, the Tathāgata, Arhat, Fully Enlightened Ones, relying on the profound Prajñāpāramitā, through cessation, freedom from defilement, extinction, tranquility, and detachment, know exactly as it truly is whether the minds of those sentient beings are concentrated or scattered.

Furthermore, Subhūti, all Tathāgatas, Arhats, Fully Enlightened Ones, relying on the profound Prajñāpāramitā, know exactly as it truly is whether those sentient beings have minds of greed or are free from greed, have minds of anger or are free from anger, have minds of delusion or are free from delusion.”

“World-Honored One, how do the Tathāgata, Arhat, Fully Enlightened Ones, relying on the profound Prajñāpāramitā, know exactly as it truly is that those sentient beings have minds of greed or are free from greed, have minds of anger or are free from anger, have minds of delusion or are free from delusion?”

“Subhūti, all Tathāgatas, Arhats, Fully Enlightened Ones, relying on the profound Prajñāpāramitā, know exactly as it truly is that those sentient beings have minds of greed, anger, and delusion, but in their true nature there are no minds of greed, anger, or delusion, nor are there minds free from greed, anger, or delusion. Why? Because within true suchness, mind and mental factors themselves do not truly exist and cannot be grasped at all. How much less could minds of greed, anger, and delusion or minds free from greed, anger, and delusion be grasped?

“All Tathāgatas, Arhats, Fully Enlightened Ones, relying on the profound Prajñāpāramitā, know exactly as it truly is that those sentient beings are free from minds of greed, anger, and delusion, but in true nature there are no minds free from greed, anger, and delusion, and there are no minds of greed, anger, and delusion. Why? Because within true suchness, mind and mental factors themselves do not truly exist and cannot be grasped at all. How much less could minds free from greed, anger, and delusion and minds of greed, anger, and delusion be attained? Thus, the Tathāgata, Arhat, Fully Enlightened Ones, relying on the profound Prajñāpāramitā, know exactly as it truly is whether those sentient beings have minds of greed or are free from greed, have minds of anger or are free from anger, have minds of delusion or are free from delusion.

Furthermore, Subhūti, all Tathāgatas, Arhats, Fully Enlightened Ones, relying on the profound Prajñāpāramitā, know exactly as it truly is that those sentient beings have minds with greed, anger, and delusion, or do not have minds with greed, anger, and delusion, or do not have minds free from greed, anger, and delusion. Why? Because these two minds do not combine. All Tathāgatas, Arhats, Fully Enlightened Ones, relying on the profound Prajñāpāramitā, know exactly as it truly is that those sentient beings are free from minds of greed, anger, and delusion, or are not free from minds of greed, anger, and delusion, or do not have minds of greed, anger, and delusion. Why? Because these two minds do not combine. Thus, the Tathāgata, Arhat, Fully Enlightened Ones, relying on the profound Prajñāpāramitā, know exactly as it truly is whether those sentient beings have minds of greed or minds free from greed, have minds of anger or minds free from anger, have minds of delusion or minds free from delusion.

Furthermore, Subhūti, all Tathāgatas, Arhats, Fully Enlightened Ones, relying on the profound Prajñāpāramitā, know exactly as it truly is the expansive minds of those sentient beings.”

“World-Honored One, how do the Tathāgata, Arhat, Fully Enlightened Ones, relying on the profound Prajñāpāramitā, know exactly as it truly is the expansive minds of those sentient beings?”

Good Present One, all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly the vast minds of those sentient beings, which are neither vast nor narrow, neither increasing nor decreasing, neither coming nor going. Why? Because the ultimate self-nature of mind is completely far removed, utterly nonexistent in reality, and cannot be grasped; then what could be called vast, narrow, increasing, decreasing, coming, or going? Thus, the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly the vast minds of those sentient beings.

Furthermore, Good Present One, all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly the great minds of those sentient beings.

The Venerable One said to the Buddha: “World-Honored One, how do the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly the great minds of those sentient beings?”

Good Present One, all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly that the great and expansive minds of those sentient beings are neither great nor small, neither coming nor going, neither arising nor ceasing, neither abiding nor changing, neither defiled nor pure. Why? Because the ultimate self-nature of mind is completely far removed, utterly nonexistent in reality, and cannot be grasped; then what could be called great, small, coming, going, arising, ceasing, abiding, changing, defiled, or pure? Thus, the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly the great minds of those sentient beings.

Furthermore, Good Present One, all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly the immeasurable minds of those sentient beings.

Good Present One, all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly that the immeasurable minds of those sentient beings are neither measurable nor immeasurable, neither abiding nor not abiding, neither going nor not going. Why? Because the self-nature of mind is ultimately far removed, and therefore free from remaining defilements and without reliance. How then could one say that it has measure or is immeasurable, abides or does not abide, goes or does not go? Therefore, the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly the immeasurable minds of those sentient beings.

Furthermore, Good Present One, all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly the minds of those sentient beings that have no views and no oppositions.

Good Present One, all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly that the minds of those sentient beings that have no views and no oppositions have no characteristics of mind. Why? Because the own characteristics of all minds are emptiness. Thus, the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly the minds of those sentient beings that have no views and no oppositions.

Good Present One, all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly the minds of those sentient beings that have no form and cannot be seen. The five kinds of eyes of all Buddhas cannot see them. Why? Because the self-nature of all minds is emptiness. Thus, the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly the minds of those sentient beings that have no form and cannot be seen.

Furthermore, Good Present One, all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly the minds and mental factors of those sentient beings, whether they arise or disappear; whether they are gathered together or expanded.

Good Present One, all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly that the arising, disappearance, gathering, and expansion of the minds and mental factors of those sentient beings all arise based on form, feeling, perception, formations, and consciousness. Thus, the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly the minds and mental factors of those sentient beings, whether arising or disappearing, gathered or expanded; meaning that the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, clearly know that the arising, disappearance, gathering, and expansion of the minds and mental factors of those sentient beings are all due to attachment to self and the world through form up to consciousness, as either eternal, impermanent, both eternal and impermanent, or neither eternal nor impermanent. This is true; everything else is delusion. Through attachment to self and the world from form up to consciousness, they are regarded as either having limits, limitless, both limited and limitless, or neither limited nor limitless. This is true; everything else is delusion. Through form up to consciousness, they conceive that after the Thus Come One enters final nirvana, he either exists, does not exist, both exists and does not exist, or neither exists nor does not exist. This is true; everything else is delusion. Through form up to consciousness, they conceive of a living being as either their own body or another’s body. This is true; everything else is delusion. Thus, the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly the minds and mental factors of those sentient beings, whether arising or disappearing, gathered or expanded.

Furthermore, Good Present One, all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly form, feeling, perception, formations, and consciousness.

Good Present One, all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly that form, feeling, perception, formations, and consciousness are all identical with suchness: unchanging, without discrimination, without characteristics, without awareness, without conceptual proliferation, and without anything to be attained. Thus, the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, know correctly and truly form, feeling, perception, formations, and consciousness.

They also know that the arising, disappearance, gathering, and expansion of the minds and mental factors of those sentient beings are identical with suchness: unchanging, without discrimination, without characteristics, without awareness, without conceptual proliferation, and without anything to be attained.

Good Present One, you should know that the suchness of the minds and mental factors of sentient beings—their arising, disappearance, gathering, and expansion—is the suchness of the five aggregates. The suchness of the five aggregates is the suchness of the twelve sense bases. The suchness of the twelve sense bases is the suchness of the eighteen elements. The suchness of the eighteen elements is the suchness of all phenomena. The suchness of all phenomena is the suchness of the six Perfections. The suchness of the six Perfections is the suchness of the thirty-seven factors of enlightenment. The suchness of the thirty-seven factors of enlightenment is the suchness of the sixteen kinds of emptiness. The suchness of the sixteen kinds of emptiness is the suchness of the eight liberations. The suchness of the eight liberations is the suchness of the nine successive meditative absorptions. The suchness of the nine successive meditative absorptions is the suchness of the three liberation gates. The suchness of the three liberation gates is the suchness of the Thus Come One’s ten powers. The suchness of the Thus Come One’s ten powers is the suchness of the four fearlessnesses. The suchness of the four fearlessnesses is the suchness of the four unobstructed knowledges. The suchness of the four unobstructed knowledges is the suchness of great loving-kindness, great compassion, great sympathetic joy, and great equanimity. The suchness of great loving-kindness, great compassion, great sympathetic joy, and great equanimity is the suchness of the eighteen unique qualities of the Buddha. The suchness of the eighteen unique qualities of the Buddha is the suchness of omniscient wisdom. The suchness of omniscient wisdom is the suchness of path-characteristic wisdom. The suchness of path-characteristic wisdom is the suchness of all-characteristic wisdom. The suchness of all-characteristic wisdom is the suchness of wholesome, unwholesome, and indeterminate phenomena. The suchness of wholesome, unwholesome, and indeterminate phenomena is the suchness of worldly and supramundane phenomena. The suchness of worldly and supramundane phenomena is the suchness of contaminated and uncontaminated phenomena. The suchness of contaminated and uncontaminated phenomena is the suchness of phenomena with faults and without faults. The suchness of phenomena with faults and without faults is the suchness of defiled and purified phenomena. The suchness of defiled and purified phenomena is the suchness of conditioned and unconditioned phenomena. The suchness of conditioned and unconditioned phenomena is the suchness of the three times. The suchness of the three times is the suchness of the three realms. The suchness of the three realms is the suchness of the fruits of Stream-enterer, Once-returner, Non-returner, and Arhat. The suchness of the fruits of Stream-enterer, Once-returner, Non-returner, and Arhat is the suchness of all the practices of great Bodhisattvas. The suchness of all the practices of great Bodhisattvas is the suchness of the supreme enlightenment of all Buddhas. The suchness of the supreme enlightenment of all Buddhas is the suchness of all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones. The suchness of all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones is the suchness of all sentient beings.

Good Present One, you should know that the suchness of all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, the suchness of all sentient beings, and the suchness of all phenomena are not separate from one another. Because they are not separate, they are endless, non-dual, and cannot be discriminated.

Good Present One, you should know that all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, realize the ultimate suchness of all phenomena and only then attain the supreme enlightenment. Therefore, it is said: the profound Perfection of Wisdom can give birth to all Buddhas, is the mother of all Buddhas, and can reveal to Buddhas the true nature of the world.

Good Present One, in this way, the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Perfection of Wisdom, awaken correctly and truly to the suchness of all phenomena, whose nature is not false and whose nature does not change. Because they awaken correctly and truly to the true characteristics of suchness, they are called Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones.

The Venerable Good Present One then said to the Buddha:

“The profound Perfection of Wisdom has realized the true suchness and true characteristics of all phenomena, which are extremely profound, difficult to see, and difficult to awaken to. All Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones use the true suchness and true characteristics of all phenomena to explain in detail the supreme enlightenment of all Buddhas. This suchness is profound and wondrous; who can believe and understand it? Only great Bodhisattvas at the stage of non-retrogression and Arhats who possess correct views and have exhausted all outflows, upon hearing the Buddha explain this profound suchness, can believe and understand it. For their sake, the Thus Come One relies on the characteristics of suchness that he himself has realized to explain it in detail.”

The Buddha said to Good Present One:

“Indeed, indeed, just as you have said! Why? Because suchness is endless, it is extremely profound. Only the Thus Come One can manifest the endless suchness of Perfect Enlightenment.”

The Venerable One said: “World-Honored One, through what does the Buddha realize endless suchness?”

Good Present One, through suchness, the Buddha can realize this endless suchness.

The Venerable One said: “World-Honored One, what endless suchness does the Thus Come One realize?”

Good Present One, the Thus Come One realizes the endless suchness of all phenomena.

The Venerable One said: “World-Honored One, why is the suchness of phenomena endless?”

Good Present One, because all phenomena are endless, all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones realize the endless suchness of all phenomena, attain supreme enlightenment, and for the sake of sentient beings explain in detail the characteristics of the suchness of all phenomena. Therefore, they are called those who teach exactly according to reality.

At that time, the celestial beings of the Desire Realm and Form Realm in the great trichiliocosm world all took various wondrous heavenly fragrances and flowers and scattered them from afar as offerings to the World-Honored One. They approached the Buddha, bowed with their heads at his feet, then withdrew and stood to one side, together saying to the Buddha:

“What is the characteristic of the profound Perfection of Wisdom that the Thus Come One has taught?”

The Buddha said to the devas:

Devas, you should know that the profound Prajñāpāramitā takes emptiness, signlessness, and wishlessness as its characteristics. The profound Prajñāpāramitā takes as its characteristics space: uncreated, unborn, undying, undefiled, undefiled and pure, without nature, without marks, neither cut off nor eternal, neither one nor different, neither coming nor going. The profound Prajñāpāramitā has immeasurable characteristics such as these. Devas, you should know that all these characteristics are spoken of by all Tathāgatas, Arhats, Perfectly Enlightened Ones based on conventional truth, not based on ultimate truth.

Devas, you should know that regarding these characteristics of the profound Prajñāpāramitā, all gods, humans, and asuras in the world are unable to destroy them. Why? Because all gods, humans, and asuras in the world also have characteristics like these. Devas, you should know that characteristics cannot destroy characteristics. Characteristics cannot fully know characteristics. Characteristics cannot destroy signlessness. Characteristics cannot comprehend signlessness. Signlessness cannot destroy characteristics. Signlessness cannot comprehend characteristics. Signlessness cannot destroy signlessness. Signlessness cannot comprehend signlessness. Why? Because characteristics, whether signs, signlessness, or signs of signlessness, do not truly exist. The destroyer and the destroyed, the knower and the known, the one who destroys and the one who knows cannot be grasped.

Devas, you should know that such characteristics are not created by form, nor by feeling, perception, formations, or consciousness; broadly speaking, they are not created by the All-knowing Wisdom, nor by the Wisdom of the Path Aspect, nor by the Wisdom of All Aspects. Devas, you should know that such characteristics are not created by gods, nor are they not created by gods; they are not created by humans, nor are they not created by humans; they are not conditioned by defilements, nor are they undefiled; they are not worldly, nor are they transcendent; they are not conditioned, nor are they unconditioned; they are not bound, and they cannot be expressed.

Devas, you should know that this profound Prajñāpāramitā is far removed from all characteristics. One should not ask what characteristics the profound Prajñāpāramitā takes.

Devas, what do you think? Suppose someone asked: “What is the characteristic of space?” If someone asked such a question, would it be appropriate?

The devas replied:

World-Honored One, no. Why? Because space has no essence, no form, no creation, and such a question should not be asked.

The Buddha said to the devas:

The profound Prajñāpāramitā is likewise so; such a question should not be asked. Nevertheless, the characteristics of all dharmas, whether there is a Buddha or no Buddha, are inherently such. Regarding these characteristics, the Buddha has awakened and known them exactly as they truly are, therefore He is called the Tathāgata, Arhat, Perfectly Enlightened One.

At that time, the devas said to the Buddha:

The Tathāgata’s awakening to these characteristics is extremely profound, difficult to see and difficult to understand. Because the Tathāgata is awakening to these characteristics, all dharmas become unobstructed wisdom for Him. All Tathāgatas, Arhats, Perfectly Enlightened Ones abide in these characteristics and reveal and distinguish the Prajñāpāramitā. Because sentient beings gather around the characteristics of dharmas, He uses skillful means to reveal and teach them, enabling them to attain unobstructed wisdom regarding the Prajñāpāramitā.

World-Honored One, it is truly rare! The profound Prajñāpāramitā is the Dharma that all Tathāgatas, Arhats, Perfectly Enlightened Ones constantly cultivate. Because all Tathāgatas, Arhats, Perfectly Enlightened Ones constantly cultivate this Dharma, they attain the supreme Enlightenment, and for the sake of sentient beings they reveal and distinguish all characteristics of dharmas. This is called revealing and distinguishing the characteristic of form, revealing and distinguishing the characteristics of feeling, perception, formations, and consciousness. Broadly speaking, it includes revealing and distinguishing the characteristic of All-knowing Wisdom, revealing and distinguishing the characteristic of the Wisdom of the Path Aspect, and the Wisdom of All Aspects.

The Buddha said to the devas:

So it is, so it is, exactly as you have said! Devas, you should know that the Tathāgata awakens and knows exactly as they truly are that the characteristics of all dharmas are signless. He has called obstruction and changeability the characteristic of form; reception the characteristic of feeling; grasping images the characteristic of perception; activity and creation the characteristic of formations; clear discrimination the characteristic of consciousness. The Tathāgata awakens and knows exactly as they truly are that these are signless.

The accumulation of suffering is the characteristic of the aggregates; the doors of arising and growth are the characteristics of the sense bases; the many harmful aspects are the characteristics of the elements. The Tathāgata awakens and knows exactly as they truly are that these are signless.

Being able to give is the characteristic of generosity; being free from burning afflictions is the characteristic of pure discipline; being free from anger is the characteristic of patience; being unconquerable by anything is the characteristic of diligence; being free from distraction is the characteristic of meditative concentration; being without attachment is the characteristic of Prajñā. The Tathāgata awakens and knows exactly as they truly are that these are signless.

Non-possession is the characteristic of the dharma of inner emptiness…; non-inversion is the characteristic of suchness…; non-deception is the characteristic of the four noble truths. The Tathāgata awakens and knows exactly as they truly are that these are signless.

Freedom from affliction and distraction is the characteristic of the four meditative absorptions; without limits or obstruction is the characteristic of the four immeasurables; free from mixture and disturbance is the characteristic of the four formless concentrations. The Tathāgata awakens and knows exactly as they truly are that these are signless.

Freedom from bondage is the characteristic of the eight liberations; non-distraction is the characteristic of the nine successive concentrations; being able to depart from attachment is the characteristic of the thirty-seven factors of enlightenment. The Tathāgata awakens and knows exactly as they truly are that these are signless.

Being able to depart from attachment is the characteristic of the liberation-door of emptiness; not grasping is the characteristic of the liberation-door of signlessness; being weary of all suffering is the characteristic of the liberation-door of wishlessness. The Tathāgata awakens and knows exactly as they truly are that these are signless.

Including pure fruition is the characteristic of the three vehicles; advancing toward the great Enlightenment is the characteristic of the ten bodhisattva stages. The Tathāgata awakens and knows exactly as they truly are that these are signless.

Being able to observe is the characteristic of the five kinds of eyes; being unobstructed and unhindered is the characteristic of the six supernatural powers. The Tathāgata awakens and knows exactly as they truly are that these are signless.

Being difficult to overcome is the characteristic of the ten powers of the Tathāgata; being fearless is the characteristic of the four fearlessnesses; being uninterrupted is the characteristic of the four kinds of unobstructed understanding; bringing benefit and happiness is the characteristic of great Loving-kindness; rescuing from suffering is the characteristic of great Compassion; rejoicing in wholesome deeds is the characteristic of great Joy; abandoning noise and confusion is the characteristic of great Equanimity; being impossible to seize is the characteristic of the ten exclusive Buddha qualities. The Tathāgata awakens and knows exactly as they truly are that these are signless.

Being capable of adornment is the characteristic of excellent marks; being capable of mindfulness is the characteristic of the dharma of non-forgetfulness; being without attachment is the characteristic of the nature of always equanimity. The Tathāgata awakens and knows exactly as they truly are that these are signless.

Maintaining all-pervasive protection is the characteristic of all dhāraṇī methods; protecting all feelings is the characteristic of all samādhi methods. The Tathāgata awakens and knows exactly as they truly are that these are signless.

Complete receiving of teachings is the characteristic of the fruition of the Śrāvaka vehicle; self-awakening is the characteristic of Pratyekabuddha enlightenment; advancing toward the great fruition is the characteristic of the conduct of great Bodhisattvas; possessing great functions is the characteristic of the supreme Enlightenment of all Buddhas. The Tathāgata awakens and knows exactly as they truly are that these are signless.

Manifesting Perfect Enlightenment is the characteristic of All-knowing Wisdom; complete penetration is the characteristic of the Wisdom of the Path Aspect; manifesting all differentiated knowledge is the characteristic of the Wisdom of All Aspects. The Tathāgata awakens and knows exactly as they truly are that these are signless.

Devas, you should know that regarding all these characteristics of dharmas, all Tathāgatas, Arhats, Perfectly Enlightened Ones are able to awaken and know exactly as they truly are that they are signless. Therefore, I say that Buddhas have attained unobstructed wisdom, incomparable and unsurpassed by anyone.

At that time, the Buddha said to the venerable Subhūti:

The profound Prajñāpāramitā is the mother of all Buddhas and constantly reveals the true characteristics of worldly dharmas. Therefore, the Tathāgata, Arhat, Perfectly Enlightened One relies upon this Dharma, abides in it, makes offerings to it, honors it, respects it, praises it, receives it, and protects the teaching He has realized. That Dharma is precisely the profound Prajñāpāramitā. All Tathāgatas, Arhats, Perfectly Enlightened Ones must rely upon this profound Prajñāpāramitā and must also make offerings to it, honor it, respect it, praise it, receive it, and protect it. Why? Because the profound Prajñāpāramitā constantly gives birth to Buddhas, constantly serves as the support of Buddhas, and constantly reveals the true characteristics of worldly dharmas.

Subhūti, you should know that all Tathāgatas, Arhats, Perfectly Enlightened Ones are those who know gratitude and always repay gratitude. If someone asks: “Who is one who knows gratitude and repays gratitude?” You should directly answer: “The Buddha is one who knows gratitude and repays gratitude.” Why? Because in the world, among all those who know gratitude and repay gratitude, none surpasses the Buddha.

The venerable Subhūti then said to the Buddha:

How do the Tathāgatas, Arhats, Perfectly Enlightened Ones know gratitude and repay gratitude?

The Buddha said:

Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones ride such a vehicle, travel on such a path, and arrive at the supreme Enlightenment. After attaining Buddhahood, at all times they must make offerings to, honor, respect, praise, receive, and protect this vehicle and this path, never temporarily leaving this vehicle or this path. You should know that this vehicle and this path are precisely the profound Prajñāpāramitā. This is called the Tathāgata, Arhat, Perfectly Enlightened One knowing gratitude and repaying gratitude.

Furthermore, Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones completely rely upon the profound Prajñāpāramitā. Regarding dharmas with characteristics or without characteristics, they fully know and realize that there is no real function, because the agent who creates does not truly exist. All Tathāgatas, Arhats, Perfectly Enlightened Ones completely rely upon the profound Prajñāpāramitā and, regarding dharmas with characteristics and without characteristics, fully awaken without seeing anything accomplished, because all forms and qualities cannot be grasped.

Subhūti, you should know that because the Tathāgatas, Arhats, Perfectly Enlightened Ones know to rely upon this profound Prajñāpāramitā, they constantly manifest equal enlightenment regarding signless and signful dharmas, which have neither function nor accomplishment. At all times they continuously make offerings to, honor, respect, praise, receive, and protect it without interruption. Therefore, this is called truly knowing gratitude and repaying gratitude.

Furthermore, Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones completely rely upon the profound Prajñāpāramitā and, regarding dharmas, transform without creation or accomplishment into unborn wisdom. They also constantly know that there is no causal condition by which this can be transformed. Therefore, you should know that the profound Prajñāpāramitā constantly gives birth to the Tathāgatas, Arhats, Perfectly Enlightened Ones, and also constantly reveals the true characteristics of worldly dharmas.

The venerable Subhūti then said to the Buddha:

The Tathāgata constantly teaches that the nature of all dharmas is unborn and unarisen, unseen and unknown. How then can it be said that the profound Prajñāpāramitā constantly gives birth to Buddhas and is the mother of Buddhas, and also reveals the true characteristics of worldly dharmas?

The Buddha said to Subhūti:

So it is, so it is, as you have said! The nature of all dharmas is unborn and unarisen, unseen and unknown. It is based on conventional truth that we say the profound Prajñāpāramitā gives birth to Buddhas and is the mother of Buddhas, and also constantly reveals the true characteristics of the world.

The venerable Subhūti again said to the Buddha:

Why are all dharmas unborn, unarisen, unseen, and unknown?

The Buddha said to Subhūti:

Because all dharmas completely do not truly exist, are not independent, are temporarily designated and not enduring, therefore all dharmas are unborn, unarisen, unseen, and unknown.

Furthermore, Subhūti, the nature of all dharmas has no place of reliance and no place of bondage. Therefore, they are unborn, unarisen, unseen, and unknown. Subhūti, you should know that although the profound Prajñāpāramitā gives birth to Buddhas and reveals the characteristics of the world, there is neither birth nor revelation.

Subhūti, you should know that the profound Prajñāpāramitā does not see form, therefore it is called revealing the characteristic of form. Because it does not see feeling, perception, formations, and consciousness, it is called revealing the characteristics of feeling, perception, formations, and consciousness. Broadly speaking, because it does not see All-knowing Wisdom, it is called revealing the characteristic of All-knowing Wisdom. Because it does not see the Wisdom of the Path Aspect and the Wisdom of All Aspects, it is called revealing the characteristics of the Wisdom of the Path Aspect and the Wisdom of All Aspects.

Subhūti, you should know that for this reason the profound Prajñāpāramitā constantly reveals the true characteristics of worldly dharmas and gives birth to Buddhas; therefore it is called the mother of Buddhas.

The venerable Subhūti again said to the Buddha:

Why does this profound Prajñāpāramitā not see form, yet is called revealing the characteristic of form; does not see feeling, perception, formations, and consciousness, yet is called revealing the characteristics of feeling, perception, formations, and consciousness? Broadly speaking, why does it not see All-knowing Wisdom, yet is called revealing the characteristic of All-knowing Wisdom; does not see the Wisdom of the Path Aspect and the Wisdom of All Aspects, yet is called revealing the characteristics of the Wisdom of the Path Aspect and the Wisdom of All Aspects?

The Buddha said to Subhūti:

Because the profound Prajñāpāramitā does not condition form and give rise to cognition, therefore it does not see form and is called revealing the characteristic of form. Broadly speaking, because it does not condition the Wisdom of All Aspects and give rise to cognition, therefore it does not see the Wisdom of All Aspects and is called revealing the characteristic of the Wisdom of All Aspects. Subhūti, you should know that for this reason it is said that the profound Prajñāpāramitā constantly reveals the true characteristics of worldly dharmas and constantly gives birth to Buddhas; therefore it is called the mother of Buddhas.

Furthermore, Subhūti, the profound Prajñāpāramitā constantly reveals to Buddhas the emptiness of the world; therefore it is called the mother of Buddhas, and it constantly reveals the true characteristics of the world to Buddhas.

The venerable Subhūti said to the Buddha:

How does the Prajñāpāramitā reveal to Buddhas that the world is empty?

The Buddha taught:

“Subhūti, the profound Prajñāpāramitā constantly reveals to all Buddhas that the five aggregates of the world are empty; reveals that the twelve sense bases of the world are empty; reveals that the eighteen elements of the world are empty; reveals that the six contacts of the world are empty; reveals that the six feelings of the world are empty; reveals that the six realms of the world are empty; reveals that the four conditions of the world are empty; reveals that the twelve links of dependent origination of the world are empty; reveals that the view of self, which is the root of the sixty-two views of the world, is empty; reveals that the ten wholesome paths of action of the world are empty; reveals that the four meditative absorptions, the four immeasurables, and the four formless concentrations of the world are empty; reveals that the six pāramitās of the world are empty; reveals that inner emptiness, up to emptiness of the emptiness of self-nature, of the world are empty; reveals that suffering, its origin, cessation, and the path of the world are empty; reveals that the thirty-seven factors of enlightenment of the world are empty; reveals that the eight liberations, eight bases of mastery, nine successive concentrations, and ten all-encompassing spheres of the world are empty; reveals that the liberations through emptiness, signlessness, and wishlessness of the world are empty; reveals that the three vehicles and the ten grounds of the world are empty; reveals that the ten bodhisattva grounds of the world are empty; reveals that all dhāraṇī teachings and all samādhi teachings of the world are empty; reveals that the five kinds of eyes and the six supernatural powers of the world are empty; reveals that the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha according to the world are empty; reveals that the great loving-kindness, great compassion, great sympathetic joy, and great equanimity of the world are empty; reveals that the thirty-two marks of a Great Being and the eighty excellent characteristics of the world are empty; reveals that the qualities of not forgetting and always maintaining equanimity of the world are empty; reveals that the fruits from Stream-entry up to Pratyekabuddha enlightenment of the world are empty; reveals that all practices of the Great Bodhisattvas of the world are empty; reveals that the unsurpassed perfect enlightenment of the Buddha of the world is empty; reveals that the wisdom of all-knowing knowledge, the wisdom of the path aspect, and the wisdom of all aspects of the world are empty.

“Subhūti, in this way, the profound Prajñāpāramitā constantly reveals to all Buddhas that the world is empty. Therefore, it is called the mother of the Buddhas, because it constantly reveals the true nature of the world to all Buddhas.

“Furthermore, Subhūti, because Prajñāpāramitā constantly reveals to the world that the form of the world is empty, up to revealing that the wisdom of all aspects of the world is empty, the Buddha has caused beings of the world to experience that the world is empty, contemplate that the world is empty, think of the world as empty, and understand that the world is empty.

“Subhūti, in this way, the profound Prajñāpāramitā constantly reveals to all Buddhas that the world is empty; therefore, it is called the mother of the Buddhas, constantly showing the true nature to all Buddhas.

“Furthermore, Subhūti, the profound Prajñāpāramitā constantly shows all Buddhas the mark of emptiness of the world. What does it mean to show all Buddhas the mark of emptiness of the world? It means causing the Thus Come One, Worthy One, Perfectly Enlightened One, to understand that the form of the world is empty, up to understanding that the wisdom of all aspects of the world is empty.

“Subhūti, in this way, the profound Prajñāpāramitā constantly shows all Buddhas the mark of emptiness of the world.

“Furthermore, Subhūti, the profound Prajñāpāramitā constantly helps all Buddhas reveal the inconceivable mark of the world. What does it mean to constantly reveal the inconceivable mark to all Buddhas? It means, for the sake of the Thus Come One, Worthy One, Perfectly Enlightened One, to reveal the inconceivable mark of the form of the world, up to the inconceivable mark of the wisdom of all aspects of the world. Thus, Subhūti, Prajñāpāramitā constantly reveals to all Buddhas the inconceivable mark of the world.

“Furthermore, Subhūti, the profound Prajñāpāramitā constantly reveals to all Buddhas the mark of separation from the world. What is meant by constantly revealing to all Buddhas the mark of separation from the world? It means revealing to the Thus Come One, Worthy One, Perfectly Enlightened One, the mark of separation from the form of the world, up to the mark of separation from the wisdom of all aspects of the world. Subhūti, in this way, the profound Prajñāpāramitā constantly reveals to all Buddhas the mark of separation from the world.

“Furthermore, Subhūti, the profound Prajñāpāramitā constantly reveals to all Buddhas the mark of quiescence of the world. What is meant by constantly revealing to all Buddhas the mark of quiescence of the world? It means revealing to the Thus Come One, Worthy One, Perfectly Enlightened One, the mark of quiescence of the form of the world, up to the mark of quiescence of the wisdom of all aspects of the world. Subhūti, in this way, the profound Prajñāpāramitā constantly reveals to all Buddhas the mark of quiescence of the world.

“Furthermore, Subhūti, Prajñāpāramitā constantly reveals to all Buddhas the mark of ultimate emptiness. What is meant by constantly revealing to all Buddhas the mark of ultimate emptiness of the world? It means revealing to the Thus Come One, Worthy One, Perfectly Enlightened One, the mark of ultimate emptiness of all forms of the world, up to the mark of ultimate emptiness of the wisdom of all aspects of the world. Subhūti, in this way, the profound Prajñāpāramitā constantly reveals to all Buddhas the mark of ultimate emptiness of the world.

“Furthermore, Subhūti, the profound Prajñāpāramitā constantly reveals to all Buddhas the mark of emptiness of emptiness of the world. What is meant by constantly revealing to all Buddhas the mark of emptiness of emptiness of the world? It means revealing to the Thus Come One, Worthy One, Perfectly Enlightened One, the mark of emptiness of emptiness of the form of the world, up to the mark of emptiness of emptiness of the wisdom of all aspects of the world. Subhūti, this is the profound Prajñāpāramitā constantly revealing to all Buddhas the mark of emptiness of emptiness of the world.

“Furthermore, Subhūti, the profound Prajñāpāramitā constantly reveals to all Buddhas the mark of emptiness of self-nature of the world. What is meant by constantly revealing to all Buddhas the mark of emptiness of self-nature of the world? It means revealing to the Thus Come One, Worthy One, Perfectly Enlightened One, the mark of emptiness of self-nature of the form of the world, up to the mark of emptiness of self-nature of the wisdom of all aspects of the world. Subhūti, in this way, the profound Prajñāpāramitā constantly reveals to all Buddhas the mark of emptiness of self-nature of the world.

“Furthermore, Subhūti, the profound Prajñāpāramitā constantly reveals to all Buddhas the mark of emptiness of the absence of self-nature of the world. What is meant by constantly revealing to all Buddhas the mark of emptiness of the absence of self-nature of the world? It means revealing to the Thus Come One, Worthy One, Perfectly Enlightened One, the mark of emptiness of the absence of self-nature of the form of the world, up to the mark of emptiness of the absence of self-nature of the wisdom of all aspects of the world. Subhūti, the profound Prajñāpāramitā constantly reveals to all Buddhas the mark of emptiness of the absence of self-nature of the world.

“Furthermore, Subhūti, the profound Prajñāpāramitā constantly reveals to all Buddhas the mark of pure emptiness of the world. What is meant by constantly revealing to all Buddhas the mark of pure emptiness of the world? It means revealing to the Thus Come One, Worthy One, Perfectly Enlightened One, the mark of pure emptiness of the form of the world, up to the mark of pure emptiness of the wisdom of all aspects of the world. Thus, Subhūti, the profound Prajñāpāramitā constantly reveals to all Buddhas the mark of pure emptiness of the world.

“Subhūti, you should know that for this reason, the profound Prajñāpāramitā constantly reveals to all Buddhas the true nature of the world.

“Furthermore, Subhūti, the profound Prajñāpāramitā constantly reveals to all Buddhas the marks of the world, meaning that it causes the thought of ‘this world’ or ‘that world’ not to arise. Why? Because in reality there is no phenomenon whatsoever that can give rise to the thought of this world or that world.”